said above,[1] than the former blessing; since the evils of the soul, which are its sins, are beyond comparison worse evils than those of the body. This alone, did we but know it, should make death most desirable. But if it does not, it is a sign that we neither feel nor hate our sin as we should. For this our life is so full of perils—sin, like a serpent, besetting us on every side—and it is impossible for us to live without sinning; but fairest death delivers us from these perils, and cuts our sin clean away from us. Therefore, the praise of the just man, in Wisdom iv, concludes on this wise: "He pleased God, and was taken away, and was beloved of Him: so that living among sinners he was translated. Yea, speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul. For the bewitching of naughtiness doth obscure things that are honest; and the wandering of concupiscence doth undermine the simple mind (O how constantly true is this!). He, being made perfect in a short time, fulfilled a long time; for his soul pleased the Lord: therefore hasted He to take him away from the wicked."[2]
Thus, by the mercy of God, death, which was to man the punishment for his sin, is made unto the Christian the end of sin, and the beginning of life and righteousness. Wherefore, he that loves life and righteousness must not hate, but love sin, their minister and workshop; else he will never attain to either life or righteousness. But he that is not able to do this, let him pray God to enable him. For to this end are we taught to pray, "Thy will be done,"[3] because we cannot do it of ourselves, since through fear of death we love death and sin rather than life and righteousness. And that God appointed death for the putting to death of sin, may be gathered also from the fact that He imposed death upon Adam immediately after his sin; and that before He drove him out of paradise; in order to show us that death should bring us no evil, but every blessing,
